Keluaran 18:10

18:10 Jethro said, “Blessed ¹  be the Lord who has delivered you from the hand of Egypt, and from the hand of Pharaoh, who has delivered the people from the Egyptians’ control! ² 

Keluaran 15:2

15:2 The Lord ³  is my strength and my song, ⁴ 

and he has become my salvation.

This is my God, and I will praise him, ⁵ 

my father’s God, and I will exalt him.

Keluaran 14:30

14:30 So the Lord saved ⁶  Israel on that day from the power ⁷  of the Egyptians, and Israel saw the Egyptians dead ⁸  on the shore of the sea.

Keluaran 18:4

18:4 and the other Eliezer (for Moses had said, ⁹  “The God of my father has been my help ¹⁰  and delivered ¹¹  me from the sword of Pharaoh”).

Keluaran 18:9

18:9 Jethro rejoiced ¹²  because of all the good that the Lord had done for Israel, whom he had delivered from the hand of Egypt.

Keluaran 4:18

The Return of Moses

4:18 ¹³ So Moses went back ¹⁴  to his father-in-law Jethro and said to him, “Let me go, so that I may return ¹⁵  to my relatives ¹⁶  in Egypt and see ¹⁷  if they are still alive.” Jethro said to Moses, “Go in peace.”

Keluaran 18:8

18:8 Moses told his father-in-law all that the Lord had done to Pharaoh and to Egypt for Israel’s sake, and all the hardship ¹⁸  that had come on them ¹⁹  along the way, and how ²⁰  the Lord had delivered them.

Keluaran 12:27

12:27 then you will say, ‘It is the sacrifice ²¹  of the Lord’s Passover, when he passed over the houses of the Israelites in Egypt, when he struck ²²  Egypt and delivered our households.’” The people bowed down low ²³  to the ground,

Keluaran 14:13

14:13 Moses said to the people, “Do not fear! ²⁴  Stand firm ²⁵  and see ²⁶  the salvation ²⁷  of the Lord that he will provide ²⁸  for you today; for the Egyptians that you see today you will never, ever see again. ²⁹ 

Keluaran 5:23

5:23 From the time I went to speak to Pharaoh in your name, he has caused trouble ³⁰  for this people, and you have certainly not rescued ³¹  them!” ³² 

Keluaran 14:28

14:28 The water returned and covered the chariots and the horsemen and all the army of Pharaoh that was coming after the Israelites into the sea ³³  – not so much as one of them survived! ³⁴ 

Keluaran 18:7

18:7 Moses went out to meet his father-in-law and bowed down and kissed him; ³⁵  they each asked about the other’s welfare, and then they went into the tent.

Keluaran 14:27

14:27 So Moses extended his hand toward the sea, and the sea returned to its normal state ³⁶  when the sun began to rise. ³⁷  Now the Egyptians were fleeing ³⁸  before it, but the Lord overthrew ³⁹  the Egyptians in the middle of the sea.

Keluaran 23:20

The Angel of the Presence

23:20 ⁴⁰ “I am going to send ⁴¹  an angel ⁴²  before you to protect you as you journey ⁴³  and to bring you into the place that I have prepared. ⁴⁴ 

Keluaran 24:5

24:5 He sent young Israelite men, ⁴⁵  and they offered burnt offerings and sacrificed young bulls for peace offerings ⁴⁶  to the Lord.

Keluaran 15:13

15:13 By your loyal love you will lead ⁴⁷  the people whom ⁴⁸  you have redeemed;

you will guide ⁴⁹  them by your strength to your holy dwelling place.

Keluaran 15:16

15:16 Fear and dread ⁵⁰  will fall ⁵¹  on them;

by the greatness ⁵²  of your arm they will be as still as stone ⁵³ 

until ⁵⁴  your people pass by, O Lord,

until the people whom you have bought ⁵⁵  pass by.

Keluaran 18:11

18:11 Now I know that the Lord is greater than all the gods, for in the thing in which they dealt proudly against them he has destroyed them.” ⁵⁶ 

Keluaran 32:6

32:6 So they got up early on the next day and offered up burnt offerings and brought peace offerings, and the people sat down to eat and drink, ⁵⁷  and they rose up to play. ⁵⁸ 

Keluaran 6:6

6:6 Therefore, tell the Israelites, ‘I am the Lord. I will bring you out ⁵⁹  from your enslavement to ⁶⁰  the Egyptians, I will rescue you from the hard labor they impose, ⁶¹  and I will redeem you with an outstretched arm and with great judgments.

Keluaran 20:24

20:24 ‘You must make for me an altar made of earth, ⁶²  and you will sacrifice on it your burnt offerings and your peace offerings, ⁶³  your sheep and your cattle. In every place ⁶⁴  where I cause my name to be honored ⁶⁵  I will come to you and I will bless you.

Keluaran 29:28

29:28 It is to belong to Aaron and to his sons from the Israelites, by a perpetual ordinance, for it is a contribution. It is to be a contribution from the Israelites from their peace offerings, their contribution to the Lord.

Keluaran 32:11

32:11 But Moses sought the favor ⁶⁶  of the Lord his God and said, “O Lord, why does your anger burn against your people, whom you have brought out from the land of Egypt with great power and with a mighty hand?

[18:10]  ¹ tn This is a common form of praise. The verb בָּרוּךְ (barukh) is the Qal passive participle of the verb. Here must be supplied a jussive, making this participle the predicate: “May Yahweh be blessed.” The verb essentially means “to enrich”; in praise it would mean that he would be enriched by the praises of the people.

[18:10]  ² tn Heb “from under the hand of the Egyptians.”

[15:2]  ³ tn Heb “Yah.” Moses’ poem here uses a short form of the name Yahweh, traditionally rendered in English by “the LORD.”

[15:2]  ⁴ tn The word וְזִמְרָת (vÿzimrat) is problematic. It probably had a suffix yod (י) that was accidentally dropped because of the yod (י) on the divine name following. Most scholars posit another meaning for the word. A meaning of “power” fits the line fairly well, forming a hendiadys with strength – “strength and power” becoming “strong power.” Similar lines are in Isa 12:2 and Ps 118:14. Others suggest “protection” or “glory.” However, there is nothing substantially wrong with “my song” in the line – only that it would be a nicer match if it had something to do with strength.

[15:2]  ⁵ tn The word נָוָה (navah) occurs only here. It may mean “beautify, adorn” with praises (see BDB 627 s.v.). See also M. Dahood, “Exodus 15:2: ‘anwehu and Ugaritic snwt,” Bib 59 (1979): 260-61; and M. Klein, “The Targumic Tosefta to Exodus 15:2,” JJS 26 (1975): 61-67; and S. B. Parker, “Exodus 15:2 Again,” VT 21 (1971): 373-79.

[14:30]  ⁶ tn The Hebrew term וַיּוֹשַׁע (vayyosha’) is the key summation of the chapter, and this part of the book: “So Yahweh saved Israel.” This is the culmination of all the powerful works of God through these chapters.

[14:30]  ⁷ tn Heb “the hand,” with “hand” being a metonymy for power.

[14:30]  ⁸ tn The participle “dead” is singular, agreeing in form with “Egypt.”

[18:4]  ⁹ tn The referent (Moses) and the verb have been specified in the translation for clarity.

[18:4]  ¹⁰ tn Now is given the etymological explanation of the name of Moses’ other son, Eliezer (אֱלִיעֶזֶר, ’eli’ezer), which means “my God is a help.” The sentiment that explains this name is אֱלֹהֵי אָבִי בְּעֶזְרִי (’elohe ’avi bÿ’ezri, “the God of my father is my help”). The preposition in the sentiment is the bet (ב) essentiae (giving the essence – see GKC 379 §119.i). Not mentioned earlier, the name has become even more appropriate now that God has delivered Moses from Pharaoh again. The word for “help” is a common word in the Bible, first introduced as a description of the woman in the Garden. It means to do for someone what he or she cannot do for himself or herself. Samuel raised the “stone of help” (Ebenezer) when Yahweh helped Israel win the battle (1 Sam 7:12).

[18:4]  ¹¹ sn The verb “delivered” is an important motif in this chapter (see its use in vv. 8, 9, and 10 with reference to Pharaoh).

[18:9]  ¹² tn The word חָדָה (khada) is rare, occurring only in Job 3:6 and Ps 21:6, although it is common in Aramaic. The LXX translated it “he shuddered.” U. Cassuto suggests that that rendering was based on the midrashic interpretation in b. Sanhedrin 94b, “he felt cuts in his body” – a wordplay on the verb (Exodus, 215-16).

[4:18]  ¹³ sn This last section of the chapter reports Moses’ compliance with the commission. It has four parts: the decision to return (18-20), the instruction (21-23), the confrontation with Yahweh (24-26), and the presentation with Aaron (27-31).

[4:18]  ¹⁴ tn The two verbs form a verbal hendiadys, the second verb becoming adverbial in the translation: “and he went and he returned” becomes “and he went back.”

[4:18]  ¹⁵ tn There is a sequence here with the two cohortative forms: אֵלְכָה נָּא וְאָשׁוּבָה (’elÿkhah nna’ vÿ’ashuva) – “let me go in order that I may return.”

[4:18]  ¹⁶ tn Heb “brothers.”

[4:18]  ¹⁷ tn This verb is parallel to the preceding cohortative and so also expresses purpose: “let me go that I may return…and that I may see.”

[18:8]  ¹⁸ tn A rare word, “weariness” of the hardships.

[18:8]  ¹⁹ tn Heb “found them.”

[18:8]  ²⁰ tn Here “how” has been supplied.

[12:27]  ²¹ sn This expression “the sacrifice of Yahweh’s Passover” occurs only here. The word זֶבַח (zevakh) means “slaughtering” and so a blood sacrifice. The fact that this word is used in Lev 3 for the peace offering has linked the Passover as a kind of peace offering, and both the Passover and the peace offerings were eaten as communal meals.

[12:27]  ²² tn The verb means “to strike, smite, plague”; it is the same verb that has been used throughout this section (נָגַף, nagaf). Here the construction is the infinitive construct in a temporal clause.

[12:27]  ²³ tn The two verbs form a verbal hendiadys: “and the people bowed down and they worshiped.” The words are synonymous, and so one is taken as the adverb for the other.

[14:13]  ²⁴ tn The use of אַל (’al) with the jussive has the force of “stop fearing.” It is a more immediate negative command than לֹא (lo’) with the imperfect (as in the Decalogue).

[14:13]  ²⁵ tn The force of this verb in the Hitpael is “to station oneself” or “stand firm” without fleeing.

[14:13]  ²⁶ tn The form is an imperative with a vav (ו). It could also be rendered “stand firm and you will see” meaning the result, or “stand firm that you may see” meaning the purpose.

[14:13]  ²⁷ tn Or “victory” (NAB) or “deliverance” (NIV, NRSV).

[14:13]  ²⁸ tn Heb “do,” i.e., perform or accomplish.

[14:13]  ²⁹ tn The construction uses a verbal hendiadys consisting of a Hiphil imperfect (“you will not add”) and a Qal infinitive construct with a suffix (“to see them”) – “you will no longer see them.” Then the clause adds “again, for ever.”

[14:13]  sn U. Cassuto (Exodus, 164) notes that the antithetical parallelism between seeing salvation and seeing the Egyptians, as well as the threefold repetition of the word “see” cannot be accidental; so too the alliteration of the last three words beginning with ayin (ע).

[5:23]  ³⁰ sn Now the verb (הֵרַע, hera’) has a different subject – Pharaoh. The ultimate cause of the trouble was God, but the immediate cause was Pharaoh and the way he increased the work. Meanwhile, the Israelite foremen have pinned most of the blame on Moses and Aaron. Moses knows all about the sovereignty of God, and as he speaks in God’s name, he sees the effect it has on pagans like Pharaoh. So the rhetorical questions are designed to prod God to act differently.

[5:23]  ³¹ tn The Hebrew construction is emphatic: וְהַצֵּל לֹא־הִצַּלְתָּ (vÿhatsel lo’-hitsalta). The verb נָצַל (natsal) means “to deliver, rescue” in the sense of plucking out, even plundering. The infinitive absolute strengthens both the idea of the verb and the negative. God had not delivered this people at all.

[5:23]  ³² tn Heb “your people.” The pronoun (“them”) has been used in the translation for stylistic reasons here, to avoid redundancy.

[14:28]  ³³ tn Heb “that was coming after them into the sea.” The referent of “them” (the Israelites) has been specified in the translation for clarity.

[14:28]  ³⁴ tn Heb “not was left among them as much as one.”

[18:7]  ³⁵ sn This is more than polite oriental custom. Jethro was Moses’ benefactor, father-in-law, and a priest. He paid much respect to him. Now he could invite Jethro into his home (see B. Jacob, Exodus, 496).

[14:27]  ³⁶ tn The Hebrew term לְאֵיתָנוֹ (lÿ’etano) means “to its place,” or better, “to its perennial state.” The point is that the sea here had a normal level, and now when the Egyptians were in the sea on the dry ground the water would return to that level.

[14:27]  ³⁷ tn Heb “at the turning of the morning”; NASB, NIV, TEV, CEV “at daybreak.”

[14:27]  ³⁸ tn The clause begins with the disjunctive vav (ו) on the noun, signaling either a circumstantial clause or a new beginning. It could be rendered, “Although the Egyptians…Yahweh…” or “as the Egyptians….”

[14:27]  ³⁹ tn The verb means “shake out” or “shaking off.” It has the significance of “throw downward.” See Neh 5:13 or Job 38:13.

[23:20]  ⁴⁰ sn This passage has some of the most interesting and perplexing expressions and constructions in the book. It is largely promise, but it is part of the Law and so demands compliance by faith. Its points are: God promises to send his angel to prepare the way before his obedient servants (20-23); God promises blessing for his loyal servants (24-33). So in the section one learns that God promises his protection (victory) and blessing (through his angel) for his obedient and loyal worshipers.

[23:20]  ⁴¹ tn The particle הִנֵּה (hinneh) with the active participle indicates imminent future, something God is about to do.

[23:20]  ⁴² sn The word is מַלְאָךְ (mal’akh, “messenger, angel”). This angel is to be treated with the same fear and respect as Yahweh, for Yahweh will be speaking in him. U. Cassuto (Exodus, 305-6) says that the words of the first clause do not imply a being distinct from God, for in the ancient world the line of demarcation between the sender and the sent is liable easily to be blurred. He then shows how the “Angel of Yahweh” in Genesis is Yahweh. He concludes that the words here mean “I will guide you.” Christian commentators tend to identify the Angel of Yahweh as the second person of the Trinity (W. C. Kaiser, Jr., “Exodus,” EBC 2:446). However, in addition to being a preincarnate appearance, the word could refer to Yahweh – some manifestation of Yahweh himself.

[23:20]  ⁴³ tn Heb “protect you in the way.”

[23:20]  ⁴⁴ tn The form is the Hiphil perfect of the verb כּוּן (kun, “to establish, prepare”).

[24:5]  ⁴⁵ tn The construct has “young men of the Israelites,” and so “Israelite” is a genitive that describes them.

[24:5]  ⁴⁶ tn The verbs and their respective accusatives are cognates. First, they offered up burnt offerings (see Lev 1), which is וַיַּעֲלוּ עֹלֹת (vayya’alu ’olot); then they sacrificed young bulls as peace sacrifices (Lev 3), which is in Hebrew וַיִּזְבְּחוּ זְבָחִים (vayyizbÿkhu zÿvakhim). In the first case the cognate accusative is the direct object; in the second it is an adverbial accusative of product. See on this covenant ritual H. M. Kamsler, “The Blood Covenant in the Bible,” Dor le Dor 6 (1977): 94-98; E. W. Nicholson, “The Covenant Ritual in Exodus 24:3-8,” VT 32 (1982): 74-86.

[15:13]  ⁴⁷ tn The verbs in the next two verses are perfect tenses, but can be interpreted as a prophetic perfect, looking to the future.

[15:13]  ⁴⁸ tn The particle זוּ (zu) is a relative pronoun, subordinating the next verb to the preceding.

[15:13]  ⁴⁹ tn This verb seems to mean “to guide to a watering-place” (See Ps 23:2).

[15:16]  ⁵⁰ tn The two words can form a nominal hendiadys, “a dreadful fear,” though most English versions retain the two separate terms.

[15:16]  ⁵¹ tn The form is an imperfect.

[15:16]  ⁵² tn The adjective is in construct form and governs the noun “arm” (“arm” being the anthropomorphic expression for what God did). See GKC 428 §132.c.

[15:16]  ⁵³ sn For a study of the words for fear, see N. Waldman, “A Comparative Note on Exodus 15:14-16,” JQR 66 (1976): 189-92.

[15:16]  ⁵⁴ tn Clauses beginning with עַד (’ad) express a limit that is not absolute, but only relative, beyond which the action continues (GKC 446-47 §138.g).

[15:16]  ⁵⁵ tn The verb קָנָה (qanah) here is the verb “acquire, purchase,” and probably not the homonym “to create, make” (see Gen 4:1; Deut 32:6; and Prov 8:22).

[18:11]  ⁵⁶ tn The end of this sentence seems not to have been finished, or it is very elliptical. In the present translation the phrase “he has destroyed them” is supplied. Others take the last prepositional phrase to be the completion and supply only a verb: “[he was] above them.” U. Cassuto (Exodus, 216) takes the word “gods” to be the subject of the verb “act proudly,” giving the sense of “precisely (כִּי, ki) in respect of these things of which the gods of Egypt boasted – He is greater than they (עֲלֵיהֶם, ‘alehem).” He suggests rendering the clause, “excelling them in the very things to which they laid claim.”

[32:6]  ⁵⁷ tn The second infinitive is an infinitive absolute. The first is an infinitive construct with a lamed (ל) preposition, expressing the purpose of their sitting down. The infinitive absolute that follows cannot take the preposition, but with the conjunction follows the force of the form before it (see GKC 340 §113.e).

[32:6]  ⁵⁸ tn The form is לְצַחֵק (lÿtsakheq), a Piel infinitive construct, giving the purpose of their rising up after the festal meal. On the surface it would seem that with the festival there would be singing and dancing, so that the people were celebrating even though they did not know the reason. W. C. Kaiser says the word means “drunken immoral orgies and sexual play” (“Exodus,” EBC 2:478). That is quite an assumption for this word, but is reflected in some recent English versions (e.g., NCV “got up and sinned sexually”; TEV “an orgy of drinking and sex”). The word means “to play, trifle.” It can have other meanings, depending on its contexts. It is used of Lot when he warned his sons-in-law and appeared as one who “mocked” them; it is also used of Ishmael “playing” with Isaac, which Paul interprets as mocking; it is used of Isaac “playing” with his wife in a manner that revealed to Abimelech that they were not brother and sister, and it is used by Potiphar’s wife to say that her husband brought this slave Joseph in to “mock” them. The most that can be gathered from these is that it is playful teasing, serious mocking, or playful caresses. It might fit with wild orgies, but there is no indication of that in this passage, and the word does not mean it. The fact that they were festive and playing before an idol was sufficient.

[6:6]  ⁵⁹ sn The verb וְהוֹצֵאתִי (vÿhotse’ti) is a perfect tense with the vav (ו) consecutive, and so it receives a future translation – part of God’s promises. The word will be used later to begin the Decalogue and other covenant passages – “I am Yahweh who brought you out….”

[6:6]  ⁶⁰ tn Heb “from under the burdens of” (so KJV, NASB); NIV “from under the yoke of.”

[6:6]  ⁶¹ tn Heb “from labor of them.” The antecedent of the pronoun is the Egyptians who have imposed slave labor on the Hebrews.

[20:24]  ⁶² sn The instructions here call for the altar to be made of natural things, not things manufactured or shaped by man. The altar was either to be made of clumps of earth or natural, unhewn rocks.

[20:24]  ⁶³ sn The “burnt offering” is the offering prescribed in Lev 1. Everything of this animal went up in smoke as a sweet aroma to God. It signified complete surrender by the worshiper who brought the animal, and complete acceptance by God, thereby making atonement. The “peace offering” is legislated in Lev 3 and 7. This was a communal meal offering to celebrate being at peace with God. It was made usually for thanksgiving, for payment of vows, or as a freewill offering.

[20:24]  ⁶⁴ tn Gesenius lists this as one of the few places where the noun in construct seems to be indefinite in spite of the fact that the genitive has the article. He says בְּכָל־הַמָּקוֹם (bÿkhol-hammaqom) means “in all the place, sc. of the sanctuary, and is a dogmatic correction of “in every place” (כָּל־מָקוֹם, kol-maqom). See GKC 412 §127.e.

[20:24]  ⁶⁵ tn The verb is זָכַר (zakhar, “to remember”), but in the Hiphil especially it can mean more than remember or cause to remember (remind) – it has the sense of praise or honor. B. S. Childs says it has a denominative meaning, “to proclaim” (Exodus [OTL], 447). The point of the verse is that God will give Israel reason for praising and honoring him, and in every place that occurs he will make his presence known by blessing them.

[32:11]  ⁶⁶ tn S. R. Driver (Exodus, 351) draws on Arabic to show that the meaning of this verb (חָלָה, khalah) was properly “make sweet the face” or “stroke the face”; so here “to entreat, seek to conciliate.” In this prayer, Driver adds, Moses urges four motives for mercy: 1) Israel is Yahweh’s people, 2) Israel’s deliverance has demanded great power, 3) the Egyptians would mock if the people now perished, and 4) the oath God made to the fathers.